Here is big trouble. It's from the Letter of the Holy Office 1949 during the pontificate of Pope Pius XII. The error will seep into the Church.It will be placed in Vatican Council II and then the Catechism of the Catholic Church.Cardinal Walter Kaspar will use it in the Synod of the Family beginning tomorrow.
LETTER OF THE HOLY OFFICE 1949
In His infinite mercy God has willed that the effects, necessary for one to be saved, of those helps to salvation which are directed toward man's final end, not by intrinsic necessity, but only by divine institution, can also be obtained in certain circumstances when those helps are used only in desire and longing. This we see clearly stated in the Sacred Council of Trent, both in reference to the sacrament of regeneration and in reference to the sacrament of penance (
, nn. 797, 807).
So far fine. The Council of Trent mentions implicit desire and so do the popes and saints.
It must be noted though that the Council of Trent does not state that these cases are visible to us in the present times or that they are exceptions to the dogma extra ecclesiam nulla salus.It does not state that we 'know' who are these persons.
Obviously, how can we know who has been saved as such, how can we seen them in Heaven for example in 2014?
Now, comes the false conclusion in this passage.
The same in its own degree must be asserted of the Church, in as far as she is the general help to salvation. Therefore, that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member, but it is necessary that at least he be united to her by desire and longing.-Letter of the Holy Office 1949
Since there are cases visible to them of persons saved with implicit desire, there is known salvation oustide the Church.This is the subtle false premise. So the conclusion is 'that one may obtain eternal salvation, it is not always required that he be incorporated into the Church actually as a member'. The dogma says every one needs to enter the Church for salvation here it is denied.
The traditional teaching is that all the members of other religions and Christian communities need to formally enter the Church ( with faith and baptism).Here the Letter infers that there are known exceptions outside the Church.So the dogma has been rejected.
It is implied that those saved with implicit desire are known or knowable and those who are in invincible ignorance can also be saved and they are known to us.
The conclusion is that not every one needs to enter the Catholic Church for salvation as was traditionally taught but only those who 'know'.
False reasoning leads to a false conclusion. Here it is:-
Letter of the Holy Office 1949 says:
Therefore, no one will be saved who, knowing the Church to have been divinely established by Christ, nevertheless refuses to submit to the Church or withholds obedience from the Roman Pontiff, the Vicar of Christ on earth.
Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.
The Catechism of the Catholic Church says :
Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.
Now watch how Cardinal Kaspar picks up the error, which Fr.Karl Rahner S.J placed in the Denzinger (DS 3921).
In the course of the Council the “subsistit in” took the place of the previous “est”. It contains in nuce the whole ecumenical problem. The “est” claimed that the church of Christ Jesus “is” the Catholic Church. This strict identification of the church of Christ Jesus with the Catholic Church had been represented most recently in the encyclicals Mystici corporis (1943) and Humani generis (1950). But even according to Mystici corporis there are people who, although they have not yet been baptised, are subsumed under the Catholic Church because that is their express desire (DS 3921). Therefore Pius XII had condemned an exclusive interpretation of the axiom “Extra ecclesiam nulla salus” already in 1949.- Cardinal Walter Kaspar, on the website of the Vatican Council for Christian Unity 1
In the words of Bishop Bernard Fellay.
In the interview that he granted to the Vaticanist Andrea Tornielli on September 18th, the Cardinal(Kaspar) says: “Church doctrine is not a closed system: the Second Vatican Council teaches us that there is a development, meaning that it is possible to look into this further. I wonder if a deeper understanding similar to what we saw in ecclesiology, is possible in this case (i.e. that of divorced Catholics who have remarried civilly). Although the Catholic Church is Christ’s true Church, there are elements of ecclesiality beyond the institutional boundaries of the Church too.(Lionel: And which are known to him) Couldn’t some elements of sacramental marriage also be recognized in civil marriages in certain cases? For example, the lifelong commitment, mutual love and care, Christian life and a public declaration of commitment that does not exist in common-law marriages.” 2
See the pattern. First the Letter of the Holy Office 1949 concludes that there is known salvation outside the Church.Since those who are saved with implicit desire etc are visible on earth.Since they are visible they are explicit exceptions to the traditional interpretation of extra ecclesiam nulla salus.So only those who 'know' need to enter the Church as opposed to all needing to enter the Catholic Church as it was traditionally taught.
Cardinal Richard Cushing and Fr.John C.Murray S.J placed the same error in Vatican Council II while the excommunication of Fr.Leonard Feeney was still not lifted.
Cardinal Joseph Ratzinger incorporated the objective error in the Catechism of the Catholic Church 1257 -1260, the Balamand Declaratiion, two theological papers of the International Theological Commission. During the pontificate of Pope Benedict a front page article written in the L'Osservatore Romano by Cardinal Walter Kaspar,with this objective error, was sent to the Chief Rabbinate of Israel during the tension over the Good Friday Prayer for the Conversion of the Jews.